本願藥師經古迹 2.5

2.5

述曰：此即第二如來述成門。於中有二：初明供養、後說獲益。供養有三：一財物供養，如經「造立形像乃至莊嚴其處」故。二正行供養，如經「七日受戒乃至平等之心」故。三三業供養，如經「鼓樂歌讚乃至演說開示」故。獲益有三：一所求稱遂門，如經「隨所樂願乃至得男女」故。二所厭消滅門，如經「若復有人乃至亦皆解脫」故。三毀戒離苦門，於中有二：一現身毀戒，畏當苦故，如經「復次曼殊乃至不受三惡趣生」故。此中菩薩四百戒者，良由如來隨物宜聞，廣略說故，開合不同。方等經說四重二十八輕，《瑜伽論》說四重四十五輕，《梵網經》說十重四十八輕，有不同故。然此一本宋譯云「二十四戒」，隋譯云「一百四戒」，諸梵本者有不同故。二前身毀戒，受女產苦故。如經「或有女人乃至奪其精氣」故。

The Commentary says: This is the second [section], the section on the Tathāgata's endorsement. In this there are two: first explaining the offerings, and later stating the benefits obtained. There are three kinds of offerings: First, material offerings, as the sūtra says: 'from fashioning and setting up images up to adorning that place.' Second, correct practice offerings, as the sūtra says: 'from observing the precepts for seven days up to having an impartial mind.' Third, offerings of the three karmas, as the sūtra says: 'from playing drums and music, singing praises up to expounding and elucidating.' There are three kinds of benefits obtained: First, the section on requests being fulfilled, as the sūtra says: 'from whatever is wished for up to gaining sons and daughters.' Second, the section on the eradication of what is loathed, as the sūtra says: 'from if someone should further up to they are also all liberated.' Third, the section on being freed from suffering caused by breaking the precepts, in which there are two: First, breaking the precepts in the present life and dreading future suffering, as the sūtra says: 'from furthermore, Mañjuśrī up to will certainly not be born in the three evil destinies.' Here, regarding the four hundred bodhisattva precepts: it is truly because the Tathāgata taught extensively or in brief according to what was suitable for beings to hear, so that the openings and combinings differ. The *Vaipulya Sūtra* speaks of four major and twenty-eight minor [precepts]; the *Yogācārabhūmi* speaks of four major and forty-five minor; the *Brahmajāla Sūtra* speaks of ten major and forty-eight minor; hence there are differences. However, this single text says 'twenty-four precepts' in the Song translation and 'one hundred and four precepts' in the Sui translation, because the various Sanskrit manuscripts had differences. Second, breaking the precepts in a past life and undergoing the pains of female childbirth, as the sūtra says: 'from if there is a woman up to none of the non-humans can steal their vitality.'